


META:Crowley, Aziraphale and faith

by falsepremise



Category: Good Omens (TV)
Genre: Atheism, Meta, Religion, faith - Freeform, relationships to God, theism
Language: English
Status: Completed
Published: 2019-08-21
Updated: 2019-08-21
Packaged: 2020-09-23 03:57:47
Rating: General Audiences
Warnings: No Archive Warnings Apply
Chapters: 1
Words: 3,687
Publisher: archiveofourown.org
Story URL: https://archiveofourown.org/works/20333677
Author URL: https://archiveofourown.org/users/falsepremise/pseuds/falsepremise
Summary: Meta on understanding the faith (or lack of faith) of Crowley and Aziraphale. Examines what we know from canon and looks at their relationships to God through various lenses including: free thought, the problem of evil, existentialism and comparing Crowley and Aziraphale's prayers.





	META:Crowley, Aziraphale and faith

**What is faith?**

Before we can begin to get our heads around Crowley and Aziraphale’s relationships with God, we need to tease out the ways in which Crowley and Aziraphale’s relationships with God are entirely different from that of a human being. Specifically: what does it mean to say that Crowley or Aziraphale has faith in God? What does it mean to say that they lack faith?

When we speak of faith in God or religion we are actually speaking, from human experience, of two inter-related but distinct things:

(1) Faith in God as the belief that God exists  
(2) Faith in God as trust or confidence in God including trusting that God has our best interests at heart, is a benevolent being, is working towards the greater good, is powerful etc.

These two forms of faith are often conflated in discussions about religion but they are quite different.

For humans, a theist is someone who has the first kind of faith, i.e. someone who believes that God exists. An atheist is someone who lacks the first kind of faith i.e. an atheist is either someone who does not have the belief that God exists or someone or who actively believes that God does not exist. An agnostic is someone who believes that it isn’t possible to know whether or not God exists. An agnostic might also be a theist or an atheist. That is an agnostic can think it isn’t possible to know but they have a particular belief. It is common for atheists to also be agnostic, especially atheists who lack belief in God rather than actively believe that there is no God.

Theists, atheists and agnostics can all either have or lack the second form of faith. You can believe God exists AND lack trust in God. You can lack any belief in God AND hold that if God did reveal herself in your life tomorrow you’d put your full trust in them. You can also believe that God does not exist AND hold that if you are wrong, and God exists after all you absolutely do not trust her (this isn’t an uncommon position amongst atheists actually- some atheists lack both kinds of faith).

Importantly, only one of these forms of faith is relevant to Crowley, Aziraphale or any of the angels or demons in Good Omens and that’s the second one. They KNOW that God exists. God’s existence is not a matter of faith for them. They believe in God’s existence, yes, but in the same way that you or I believe that our neighbours exist. We’ve actually met them, spoken to them, fed their cat when they went on holidays. Only an extreme sceptical argument like ‘maybe everything is just a dream’ would have us doubting the existence of people we’ve meet multiple times and the same is true for Crowley and Aziraphale and their belief in the existence of God. It is simply an ordinary, everyday fact for them. This means that neither Crowley nor Aziraphale can be understood as theists, atheists or agnostics. God just is for them. Rather, we can only ask about the second form of faith: how much confidence or trust do they have in God? Do they think God is benevolent, wise and working towards the greater good? Do they willingly put matters into God’s hands?

**Exploring canon: key touchstones**

**Crowley**  
Crowley is the serpent in the Garden of Eden. He encouraged Eve to eat the apple giving us knowledge of Good and Evil.

We know that Crowley didn’t mean to fall. “I didn’t fall I just sauntered vaguely downwards”; “I didn’t mean to fall” That is, he didn’t knowingly set himself against God. We know that he questioned her. We know he had at least some contact with Lucifer, but given the comment about not intending to fall it is likely he didn’t actually join the rebel army as such.

Crowley fell (at least partly) for questioning and he continues to question. We don’t know exactly what questions precipitated his fall but we have rich examples of his continued questioning. He questions God’s intentions, morality and plan. For example: “Bit of an overreaction, if you ask me. First offence and everything. And I can’t see what’s so bad about knowing the difference between good and evil, anyway”; “you can’t kill kids” “you shouldn’t test them to destruction…not to the end of the world”

Crowley has his own moral compass and he consistently follows it. It is not based on the rules of hell, his role as a demon or commands of God. He does not look to an external source for morality or meaning, rather he wrestles with the questions directly and comes up with his own answers.

Crowley does not think God is above morality. He does not give God a free pass or deduce that God’s actions must be good because they are the actions of God. Rather, he judges her actions by his own moral compass. For example: “Bit of an overreaction, if you ask me. First offence and everything. And I can’t see what’s so bad about knowing the difference between good and evil, anyway”; “you can’t kill kids” “you shouldn’t test them to destruction…not to the end of the world”

Crowley enters hell’s official entrance he does so by failing to walk on water (where Aziraphale does walk on water). Walking on water is a biblical test of faith. In Matthew 14:22-33 Jesus walks on water and the disciple Peter walks on water too, walking out to Jesus. Initially Peter walks on the walks on the water but then he starts to sink. Jesus saves him and attributes his sinking to a loss of faith. It is clear from the passage that the kind of faith in question is trust in God not belief that God exists. Crowley sinks, therefore, Crowley lacks faith. This was originally pointed out by @strangelyineffable using the gifset by @fuckyeahgoodomens on Tumblr (see here: <https://theniceandaccurategoodomensblog.tumblr.com/post/187046370680/so-i-noticed-something-in-the-gifset>)

Crowley talks to God in episode four. Unlike when we see Aziraphale talking to God it isn’t a prepared prayer, rather the talking to God comes as part of a larger conversation he is having aloud with himself. To God he says this: “I only ever asked questions. That’s all I took to be a demon in the old days. Great Plan? Hey! God! Are you listening? Show me a Great Plan! Okay, I know you’re testing them, you said you were going to be testing them. But you shouldn’t test them to destruction…not to the end of the world.

When Aziraphale says that he is going to contact God and that “the Almighty will fix it” Crowley replies with: “That won’t happen. You’re so clever. How can somebody as clever as you be so stupid?”

**Aziraphale**  
Aziraphale is a principality and the guardian of the Eastern Gate.

Aziraphale has his own moral compass and at times he follows it. For example, giving away his flaming sword. However, for Aziraphale there’s tension between his own moral compass, the rules of Heaven and his observations of God’s plan. He sometimes judges Heaven and God by his own moral compass and he sometimes does the opposite: believing what God does must be good (as God is God) and judging his own moral sense by that. For example, although he gives away his flaming sword he doubts his judgment: “did I do the right thing?” He looks to God to make an ultimate judgement of what’s right and wrong.

Aziraphale sometimes gives God a free pass in terms of morality, choosing to believe that her actions must be good, for reasons he is simply incapable of knowing, even though his own moral compass is telling him it is wrong. For example, his response to the flood, the cruxifixction and Armageddon.

When Aziraphale enters Heaven’s official entrance he does so by walking on water (while Crowley sinks). In Matthew 14:22-33 Jesus walks on water and the disciple Peter walks on water too, walking out to Jesus. Initially Peter walks on the walks on the water but then he starts to sink. Jesus saves him and attributes his sinking to a loss of faith. It is clear from the passage that the kind of faith in question is trust in God not belief that God exists. Aziraphale walks on water, therefore Aziraphale has faith. This was originally pointed out by @strangelyineffable using the gifset by @fuckyeahgoodomens on Tumblr (see here: <https://theniceandaccurategoodomensblog.tumblr.com/post/187046370680/so-i-noticed-something-in-the-gifset>)

When Aziraphale contacts God in episode four he does so believing that once he explains the situation God will fix it. As he says to Crowley: “That’s why I’m going to have a word with the Almighty and then the Almighty will fix it.” He talks to God out of faith (confidence, trust in God), a desire to put the problem in God’s hands.

It is clear from Aziraphale’s actions in episodes five and six that he loses faith in Heaven. However, the effects of this loss of faith in Heaven on his faith in God is unknown (and probably at that point in time it is is probably still somewhat unresolved). While waiting at the bus stop Crowley asks Azirphale: “What if the Alnighty planned it this way all along? From the very beginning?” Aziraphale’s reply is: “Could have. I wouldn’t put it past Her.” Believing that or something like it is one way Aziraphale could maintain complete faith in God even after losing confidence in Heaven.

Let’s look at it all through a few different lenses.

**The serpent and free thought **

“If the account given in Genesis is really true, ought we not, after all, to thank this serpent? He was the first schoolmaster, the first advocate of learning, the first enemy of ignorance, the first to whisper in human ears the sacred word liberty, the creator of ambition, the author of modesty, of inquiry, of doubt, of investigation, of progress and of civilization.”- Robert Ingersoll

(Neil Gaiman wrote a delightful little exchange between Aziraphale and Crowley about this quote and posted it on Tumblr, see here: <https://neil-gaiman.tumblr.com/post/171544194656/laveyinthehouse-if-the-account-given-in>)

Crowley is the original free-thinker and he gave us free thought too. Can I get a wahoo?

Free thought is the epistemological view that reason, logic and empiricism should be the basis of deciding what is true or not rather than tradition, revelation or authority. A free-thinker forms their own ideas and opinions, they do not simply trust in the opinions of others not even figures of authority.

Crowley is as free-thinking as they come. Very appropriate because being the serpent he is, indeed, the one who gifted humanity with the capacity for free thought. Crowley forms his own opinions. He thinks that killing children is wrong and he doesn’t look to a figure of authority to tell him if it is wrong or not. Crowley also clearly embraces science and empiricism’s child: technology. He loves the technological creations of humanity.

So, what does all of this say about his faith? Is it possible for Crowley to be a free-thinker AND have faith in God (as in confidence and trust in God, thinking God is benevolent etc)? Yes, absolutely it is possible. However, as a free-thinker, Crowley’s trust in God needs to be earned. He won’t trust someone just because they are an authority figure, not even a God. Whether or not Crowley thinks God is benevolent is down to how he sees God actually acting. So, while free thought doesn’t automatically erode faith in the Almighty there’s a reason why the free thinking movement overlaps with agnosticism and atheism.

**The problem of evil **

The problem of evil is a theological and philosophical problem. It refers to the inherent tension between believing all of the following:

(1) God exists  
(2) God is omniscient  
(3) God is omnipotent  
(4) God is perfectly benevolent  
(5) Evil and suffering exist in the world.

Although it is usually phrased as the problem of evil it doesn’t just refer to evil such as murder, it also refers to suffering for example, sickness, cancer, genetic diseases, natural disasters, and the suffering that is built in to nature e.g. the food chain. The problem of evil boils down to this: if God is omniscient, omnipotent and perfectly benevolent, why does she allow evil and suffering to exist in the world?

Both Aziraphale and Crowley wrestle with the problem of evil. Aziraphale’s main solution is also a common solution amongst faithful humans: ineffability. In short, although from our limited perspective evil and suffering (including the sheer extent and unfairness of suffering) are unnecessary, there must be a reason, it must all, somehow be for the greater good.

Free will sometimes features in this argument. That is, it is better to have free will than to lack it. Giving us free will is for the greater good. But free will means evil acts can be committed. Appealing to free will doesn’t, however, explain natural suffering especially the suffering that is built into creation such as the food chain or the suffering created by acts of God such as the floods. Interestingly, although Aziraphale solves the problem of evil by invoking ineffability, he objects to Crowley’s self-created microcosm of the universe “everyone has free will including the freedom to murder” when Crowley gives the paint-ball players real guns. He isn’t judging God by the same moral compass that he uses to judge Crowley. God gets a free pass because ineffable.

For some atheists the problem of evil is unsolvable. When it is used as an argument against the existence of God it is called the argument from evil. The argument goes like this: we know evil and suffering exists therefore an omniscient, omnipotent and perfectly benevolent God cannot exist. God either doesn’t exist or isn’t all powerful, all knowing and benevolent. Atheists who are swayed by this argument end up without both of the kinds of faith. They tend to think that God doesn’t exist AND hold and if they are wrong then God cannot be all powerful and benevolent. Or as the atheist Steven Fry puts it "So, atheism isn’t not just about not believing there’s a God, but on the assumption there is one, what kind of God is he?” he goes on to say, in response to the question what he would say to God if he died and found himself in God’s presence, “I’d say, bone cancer in children? What’s that about? How dare you? How dare you create a world to which there is such misery that is not our fault. It’s not right, it’s utterly, utterly evil.”

Crowley knows God exists. But he can still end up at that same conclusion: that because suffering exists God must not be omnipotent, omniscient and perfectly benevolent. I’d argue that’s exactly where Crowley falls: due to suffering he has a hard time trusting God. It is a key reason why he fails to retain that second form of faith. Crowley’s statements don’t have quite the same angry bite as that of Steven Fry, but the questioning of God’s benevolence is the same: : “Bit of an overreaction, if you ask me. First offence and everything. And I can’t see what’s so bad about knowing the difference between good and evil, anyway”; “you can’t kill kids” “you shouldn’t test them to destruction…not to the end of the world”I strongly suspect it was exactly that kind of questioning that led to his fall. The problem of evil leaves Crowley in the same position as many atheists will be at the point of death if it turns out they are wrong and God exists after all. Let’s hope the demon in charge of the atheist section of hell is similar to Crowley, huh?

**Two conversations with God**

Both Aziraphale and Crowley pray or converse with God in episode four. Let’s contrast the conversations shall we?

Firstly, let’s remember that the first form of faith, believing that God exists is not relevant. They know God exists. The simple fact that they have spoken to to her doesn’t prove that they trust her or thinks she’s benevolent anymore than having a conversation with your neighbour proves that you trust them or think they are benevolent. It is the second form of faith we are interested in. For that we need to look at the quality and intention of their conversation. Does the quality of their conversation show a trust and confidence in God?

Crowley’s conversation is spontaneous and off the cuff, even casual. He is talking to God like an equal, not like an authority figure. It occurs in the middle of a conversation that he is having with himself. He says: “I only ever asked questions. That’s all I took to be a demon in the old days. Great Plan? Hey! God! Are you listening? Show me a Great Plan! Okay, I know you’re testing them, you said you were going to be testing them. But you shouldn’t test them to destruction…not to the end of the world.”

It isn’t clear that he even believes that God is listening. In fact, he even asks if God is listening. He might not so much be talking to God but continuing to talk to himself by talking to God. He certainly doesn’t seem to expect a reply. Not only does he not seek God’s opinion (he doesn’t say, “Oh Lord please guide me, show me what to do”) he actually gives God his opinion of what God should be doing “you shouldn’t test them to destruction”. The whole conversation occurs as part of Crowley working out, for himself, what he should do next. That is, it is a wider part of Crowley having his own opinion of the situation and working out a solution for himself, not at all handing it over to God to solve or trusting in God’s judgement.

Contrast this with Aziraphale’s conversation. Aziraphale’s prayer is anything but casual. It is ritualised and formal. He addresses God with respect as an authority figure. In fact, he initially calls her “a higher authority” not even using the words God, Lord or the Almighty. Aziraphale tells Crowley exactly what he expects will happen, “That’s why I’m going to have a word with the Almighty and then the Almighty will fix it.” That is, he has faith that God can and will stop Armageddon because he trusts in God as a wise, powerful and benevolent force. He prays with the intention of handing the problem over to God for God to fix.

We also get Crowley’s opinion of this in the same conversation. Crowley responds: “That won’t happen. You’re so clever. How can somebody as clever as you be so stupid?”  
In other words, Crowley does not have faith that God will stop Armageddon even though he believes it is the right thing to do (“you shouldn’t test them to destruction”). Crowley does not have faith in God in the sense of trusting God as a wise, powerful and benevolent force.

Of course, God responds to neither of them. Crowley seems neither surprised nor disappointed. Aziraphale is crushed.

**Existential angst **

Existentialism is a philosophical school that emphasises that the individual is both free and responsible for making their own choices including on matters of meaning and morality. This doesn’t mean that there are no externally imposed limits on freedom, but rather that we ourselves choose our own actions.

The great existentialist philosophers include both atheists (Satre) and theists (Kierkegaard) but what they have in common is they do not look to an external source such as the church to determine their life’s meaning and choices. That is, an existentialist with faith (as in trust and confidence) in God wrestles directly with questions of meaning and morality including what God’s plan is, rather than allowing an external authority figure to interpret it for them.

Existential angst, dread or anxiety is the negative feeling we have when we recognise our freedom and responsibility. It is like standing on the edge of a cliff and both fearing we will fall and fearing that we will leap, knowing it is up to us. Although unpleasant, it is critical that we recognise our freedom and responsibility so that we can consciously live it, making our own choices and hence living authentically.

Crowley lives with awareness of his own freedom and responsibility in creating his own life’s meaning from the start. He lives authentically and has done so for 6000 years.

In contrast, for 6000 years Aziraphale has looked to Heaven as an external source to give him meaning. But in the process of attempting to avert Armageddon Aziraphale loses faith (as in confidence and trust) in Heaven. When we see him post-Armageddon he is knee-deep in existential angst. He has had the ground ripped out from under him.

What does this mean for his faith (as in confidence and trust) in God? It means this faith will be tested, he can no longer rest it on a faith in Heaven. He must decide, for himself, how he interprets the actions of God to date and his own role in the ineffable plan. He must wrestle with it all directly. If he retains his faith it will be a more authentic faith, as it will be self-chosen.

Notably, Crowley provides the seeds of a possible new way for Aziraphale to have faith in God without confidence in Heaven. While waiting at the bus stop Crowley asks Aziraphale: “What if the Almighty planned it this way all along? From the very beginning?” Aziraphale’s reply is: “Could have. I wouldn’t put it past Her.” He’s still wrestling with it all. It will take time. But I think that is where Aziraphale will land: retaining faith in God, but finding a more authentic faith. I also think that Crowley knows this and has posed his question for this very reason, to help Aziraphale see a way through.


End file.
